1. Introduction

The term “pain” In the English language originates from the Latin word “poena,” which means “penalty.” Scientifically, however, pain plays a vital role in our bodies by serving as a warning system when something is wrong. It acts like an alarm, signaling us to pay attention and take action.

In modern medicine, the main strategy for managing pain—whether it’s chronic, temporary, physical, or emotional—is to kill it, literally, hence the term “painkillers”. Unfortunately, this approach is very risky as it often overlooks the underlying cause of the pain. Additionally, painkillers come with significant side effects, including potential chemical changes in the brain. These changes can lead to the loss of brain cells, particularly in areas crucial for cognition, learning, and memory. [1]

Fortunately, we have the religion of Islam that offers us its unique approach to preventing and treating pain and suffering, that avoids the drawbacks of modern medicine. This approach breathes life into the human through tapping into the human memory, using the only readily available spirit. To understand how this spirit works and its connection to memory, it is essential to explore two interrelated concepts in Islamic belief: life and death.

The Two Weighty Species (الثقلان)

To start with, Islam teaches that all parts of nature—animals, plants, mountains, rocks, and stars—function according to specific commands that were encoded in their memory by Allah, the Creator. These divine codes ensure their existence and promote harmony with their environment and other elements of nature. These creatures operate on instinct, meaning they act without the need for conscious thought or decision-making; their actions flow effortlessly and naturally. Additionally, this instinctual behavior signifies their constant awareness of and submission to the Creator, as they faithfully follow the encoded directives to stay alive.

However, there are two exceptions to this rule: humans and Jinn. Jinn are invisible beings to humans who also inhabit Earth, with Satan being one of their most notorious members. Unlike other creatures, both humans and Jinn must consciously choose to activate their encoded memories and will require a specific reminder to tap into this innate knowledge.

When individuals from these species choose not to activate their innate codes, they risk living according to their own desires and whims. This choice is not to be taken lightly as it can create significant imbalances in nature. That is why both humans and Jinn are described in the Quran as “weighty creatures,” signifying their potential to cause major disturbances on Earth and pain and suffering to themselves.

The Two Human Elements and the Word (كن)

According to Islamic tradition, human life on Earth began with Adam. However, Adam’s life didn’t commence on Earth but rather in heaven. His beginning stands apart from the rest of humanity (except for one person as will be shown later), as he didn’t have parents, infancy, or childhood. Instead, he emerged as a fully-grown man, approximately 37 meters in height and four meters wide.[2]

So, how did Adam come to life? In brief, Adam was directly created by Allah, combining two elements: clay (طين), an inanimate substance, and the Spirit (روح), an animate element. On commands from Allah, the angels gathered clay from various parts of the Earth and Allah Himself with His Majestic hands shaped it into physical form. Then, Allah infused an invisible Spirit from Him into this material form and spoke to it saying “Kun” meaning, “Be” and so Adam became as Allah has willed. 

Subsequently, Allah created his female partner in a similar manner. This unique pair was endowed with the necessary commands and knowledge to live harmoniously and happily in a specific heaven made especially for them. However, they disobeyed a particular command due to the deceitful whisper of Satan and forgetting the command. Despite this, Adam and his partner repented, and Allah forgave them, making Adam a prophet in the process. Eventually, Adam, his female partner and Satan were all descended to Earth to commence the trial of mankind. [3]

On Earth, human population growth occurs through the process of procreation, as we all know. Yet, there’s an unseen step in the process of child-making that we wouldn’t know about without being told by divine revelation. According to prophetic tradition or Hadith, during the early stages of pregnancy, an angel is sent to the mother to breathe an individual spirit into the fetus in her womb.

However, there was one exception to this usual process of procreation in human history: the prophet Jesus. Jesus was born without the male element necessary for human conception. Instead, Jesus was conceived by the direct word of Allah which Allah cast (I am using the terminology used in the Quran) upon the mother of Jesus, Miriam, and by the blowing of a spirit from Allah into her vagina through the angel Jibreel or the Holy Spirit.  That is why Jesus is referred to in the Quran as the ‘word of Allah’ and the ‘spirit from Him’. This extraordinary birth resulted in a unique baby boy who was able to speak fluently to his mother while still in her womb and to others as a newborn.

In addition to his unusual birth, Jesus was granted permission by Allah to perform unusual acts beyond the abilities of ordinary humans. For instance, he could cure congenital diseases, raise the dead, and even create life by shaping birds from clay and breathing life into them. Despite these miraculous abilities, the Quran emphasizes that Jesus is not divine nor is the son of God. Instead, the Quran asserts that Jesus is human, drawing parallels between his beginning and Adam’s. see the table below. 

Adam and Jesus	The rest of mankind
Allah’s direct involvement in the creation process. The word of Allah spoken directly by Him. The spirit element blown by Allah Himself in the case of Adam and by the angel Jibril in the case of Jesus. No male or female ancestry for Adam and no male lineage for Jesus. One of a kind.	Allah’s indirect involvement by automating the process through the usual conception method. The word made available to everyone in the form of the holy books, as will be explained shortly. Spirit blown into fetus by unknown angel. Must have ancestry (both male and female lineage). All of the same kind in terms of birth.

Since Jesus was ascended to heaven by God to avoid being killed by his enemies, Allah has sent us a spirit to perform tasks similar to those Jesus undertook. This spirit will be our sole guide and source of support until Jesus returns to complete his unfinished mission. For more information on Jesus’s future mission, you can consult Islamic sources, as this essay will focus on other aspects. So, what is this spirit that Allah has bestowed on us and what capabilities does it possess?

The Two Types of Spirit (الروح)

To understand the spirit, we begin with its literal meaning. The Arabic word “Ruh,” translated as “spirit” in English, means ‘to bring to life’ or ‘animating force.’ Words derived from the same triliteral root in Arabic also convey concepts such as ampleness, comfort, soothing, cheerfulness, euphoria, wind, energy, motion, and strength.

As for the connotative meaning of “spirit,” Islamic sources describe two types. The first type is the Spirit by which human life was established, as discussed above. This Spirit is considered one of Allah’s own affairs, and believers are cautioned to speak of it only as indicated in the Quran and Hadith. Although this spirit is invisible, its presence is unmistakably evident: its departure from the human body signifies death.

The second type of spirit denotes life-infusing properties, embodied in every holy book (in its original language) revealed by Allah to mankind throughout history. Islam teaches that the only surviving spirit of this type is the Holy Quran. The other holy books like the Torah of Moses and Injeel of Jesus have undergone extensive loss and distortion over the passage of time as the mission for their preservation was entrusted to people. Furthermore, these books were only intended to be the spiritual source for a specific generation and time.

Meanwhile, the Quran has escaped this fate because Allah took the mission of its preservation upon Himself; moreover, this Quran is meant to be the spiritual source for all coming generations until the end of time. In contrast to the first type spirit by which life was established, Islam encourages contemplation and exploration of the Quran’s depths, which are rich in both visible and invisible dimensions.

The capabilities of the Quran as spirit, can be likened to the abilities bestowed upon Jesus, as they both hold the same esteemed titles. Jesus is called in the Quran the “word” of Allah and the “spirit” from Him that was breathed into his mother by the Holy Spirit. Likewise, the Quran is referred to as the ‘speech of Allah’ and the ‘spirit’ from Him, conveyed covertly to prophet Muhammed by the very same Holy Spirit.

However, the Quran and Jesus differ in their respective actions. Prophet Jesus altered the natural laws of the visible world, while the Quran’s specialty lies in transforming the invisible spiritual traits of the human “nafs” that are common to all people. These traits are the root of much of humanity’s pain and suffering. Therefore, changing these traits can prevent significant pain and suffering. Thus, while Jesus’s miracles were directly observable by those who witnessed them (seeing is believing), the Quran’s miracle in this context can only be validated through personal experience (feeling is believing). Now, what exactly is the human nafs?

The Two Human Selves or Nafs  (نفس)  

Like all Arabic words, the term “nafs” carries various literal meanings, including self-same, valuable, person, essence, and intention. As for its connotative meaning, I will provide explanations from two notable Quran scholars. The first is from an ancient era—Abdullah Ibn Abbas (619–697 AD). The other scholar is the contemporary Quran scholar Ash-Sharawi (1911–1998)

Abdullah explains the term “nafs” mentioned in the Quran, in Surah Az-Zumar, Ayah (42), as representing the human’s two selves: the self of the Spirit by which life is established and the self of the mind, which pertains to discernment. Ash-Sharawi, in his interpretation of the same Ayah, distinguishes between the two aspects of human actions: the voluntary and the involuntary.

Based on these explanations, we can infer that the human body contains two invisible spiritual entities. I will use the term “willful nafs” to refer to the self of the mind, which is responsible for making conscious choices and whose memory requires invocation, as will be shown. When the memory of this nafs is activated, it is like breathing life into the dead. To understand this connection between life and the activation of memory, we will explore the concept of death according to Islam.

Sleep for forgetfulness

Death is a profound mystery to us, as no one who is living has experienced it firsthand. To clarify and demystify death, Islam draws an analogy with sleep, which is a familiar and relatable experience for everyone. This comparison is supported by both the Quran and Hadith, offering a perspective that helps us better understand the nature of death. In the Quran, specifically in Surah Az-Zumar (39:42), Allah uses the verb “Tawafa” (توفى) to describe sleep. This term mean ‘to cause to die,’ suggesting a deep similarity between sleep and death.

Additionally, Hadith literature describes sleep as “the brother of death” or a “mini death.” It also explains that during sleep, the willful nafs leaves the body and enters the realm of the dead, like what happens at death. This temporary state of unawareness and forgetfulness during sleep parallels the experience of death.

Therefore, if death involves a state of forgetfulness as we experience during sleep, life must be the opposite state—an experience of awareness, consciousness and memory.

The Quran for reminiscing and remembering

According to Islamic belief, one of the Quran’s most important missions is to evoke ancient memories that lie deep within the human psyche. This is reflected in the descriptor terms given to the Quran of Zikr and Zikra. I interpret these words as the “manifestation of reminiscing recollection and profound reminder.”

Islam teaches that every person is born with an inherent awareness of Allah, the Creator, deeply rooted in human memory, as He communicated directly with everyone at the earliest stages of their existence. However, this innate awareness is often covered up by parental influences and the introduction of man-made religions.

The Quran’s spiritual power will evoke these deep-seated memories when you simply listen to it or recite it, with or without understanding its language. This revival of memory helps you achieve a state of Istikama, which literally means to straighten up, rise, align, be balanced, endure, and persist. Interestingly, Istikama in Arabic shares the same meaning as resurrection in Latin and Anastasis in Greek. According to Wikipedia:

“Resurrection, from the Latin noun resurrectio -onis, from the verb rego, ‘to make straight, rule,’ plus the preposition sub, ‘under,’ altered to subrigo and contracted to surgo, surrexi, surrectum (‘to rise,’ ‘get up,’ ‘stand up’) plus the preposition re-, ‘again,’ thus literally ‘a straightening from under again.'” This power of the Quran is therefore like raising the dead back to life.

Istikama also has another meaning. Connotatively, Istikama encompasses being virtuous and moral. To become virtuous and moral, you need to engage with the Quran on a deeper level, beyond just recitation or listening to its recitation. You must practice its teachings if you want to work on changing human traits that bring all kinds of pain and suffering.

One of the most important teachings of the Quran is the practice of as-salat (الصلاة) (I will use just salat throughout for easier writing). Salat plays a crucial role in transforming behavior and is often referred to as the ‘backbone’ of the Islamic faith. In the following pages, I will explain what salat is and how it can profoundly influence human behavior by promoting moral conduct and discouraging immorality and debauchery.

The Denotation of Salat (الصلاة)

The profound influence of salat on regulating human behavior and emotions can be understood by exploring its literal and connotative meanings. To understand the literal meaning of salat, we look at its triliteral root.  The triliteral root comes from  (ص ل ا) sad lam alif (SLA) or (ص ل و) sad lam waw (SLO). It is interesting to mention that the SLO root in Arabic is the same linguistic root for prayer in the Aramaic language).[4]

According the Arabic the dictionary mentioned in the references, the term salat is derived from two forms. The first form is As-Sallaya (الصَّلاية), which refers to a mortar used for pounding raw materials when making perfume or medicine. The second form is Sal-la (صَلَّى). Here are some examples of how this second form of the word is used in daily language.

1. Sal-la Al-asa alla anar, صَلَّى العَصَا على النارِ  means straightening the crookedness of a log or stick on fire.
2. Sal-la Al-lahm, صَلَى اللَّحْمَ means barbecuing meat over  fire.
3. Sal-la yadahu or nafsahu, وصَلَّى يَدَهُ بالنارِ : سَخَّنَها means warming one’s hands of body by the  fire.
4. Asala’ and Asali, والصِّلاءُ والصَّلَى : اسمٌ للوَقُودِare terms for fuel.
5. Masalai, المصالي شَرَكٌ يُنْصَب للصَّيْدrefers to traps set up for for catching birds or other animals, implying  the restrain and confinement of the human conscious self and body to perform certain acts.
6. The word ‘salat’ also means verbal supplication and invocation.[5]

Finally, salat not only influences human behavior but also exerts a soothing and comforting effect on human emotions. In Surah Al-Hijr, Ayah 97-98, Allah instructs the believers to turn to salat as a means of coping during adversity. It is reported that prophet Muhammed, during times of crisis, sought solace in salat, finding comfort and tranquility in its practice. He would say, “Let us find the solace and tranquility we seek through salat

The Connotation of Salat (الصلاة)

Salat refers to the five daily prayers that Muslims are required to perform. Despite its uniqueness, salat, like any other task, can be executed effectively or poorly. The closer one adheres to the correct method of performing salat, the greater its impact on the individual. Conversely, improperly performed Salat fails to deliver the desired benefits. This is why Salat is closely associated with the verbs “Akim,” “Akama,” or “Ekama” (أقام)(اقامة), which mean “to do justice to” or “to perfect,” and convey ideas of permanence and consistency. When performed with meticulous care and consistency, salat integrates all aspects of human existence—physical actions, mental focus, and emotional devotion. This brings us to the concept of “Khoshou” (خشوع).

When exploring the translation of the term ‘Khoshou’ across various English sources, you’ll come across interpretations like ‘to concentrate,’ ‘to pay attention,’ or ‘to focus.’ Some even describe it as akin to a trance. While these explanations capture certain facets of Khoshou, they do not fully encapsulate its essence. By delving into its Arabic dictionary definitions, a clearer understanding of Khoshou emerges. These meanings include ‘humble,’ ‘humility,’ ‘to yield,’ ‘lean on,’ ‘surrender,’ ‘give in,’ and ‘let go.’ These definitions reveal that Khoshou is more of an emotional state than a mental exercise. It involves letting go and expressing emotions such as shedding tears or weeping. Engaging with emotions during salat is thus a steadfast method to maintain a focused mind.

To illustrate the profound impact of performing salat with Khoshou I will recount the story of the renowned Tabi Urwah ibn al-Zubair, who was famous for his unwavering Khoshou in salat. He lived in Medina and passed away in 713 AD. The story goes: Urwah was invited for an official visit by the Khalifa, the Muslim ruler based in Damascus at the time, where he served as one of the Khalifa’s trusted advisers.

Embarking on the journey with his eldest son, Muhammed, Urwah developed a swollen foot along the way, arriving at the Khalifa’s Palace limping. After examination by the Khalifa’s physicians, they recommended amputation as the only viable treatment. Despite their advice, Urwah declined sedation using alcohol, citing its prohibition. Instead, he proposed a remarkable approach to manage the pain: undergoing the procedure during salat, specifically during the Sujud (prostration).

Following his suggestion, the doctors proceeded with the amputation while Urwah was in salat, and successfully removed his foot without a sound of distress. However, when they reached the final stage involving boiling oil to stop the bleeding, Urwah naturally lost consciousness.

During this unconscious state, news arrived that Urwah’s eldest son, who had accompanied him on the journey, had tragically passed away in an accident at the palace stable, struck by a horse. Upon regaining consciousness, Urwah received condolences from the Khalifa for both the loss of his foot and his son. In response, he expressed gratitude, recognizing Allah’s mercy in preserving 3 limbs while taking only one, and for blessing him with seven children while taking just one.

This narrative highlights the profound effects of salat in alleviating both physical and emotional suffering.

“Salat is Better than Sleep”

Comparing sleep to death earlier doesn’t suggest that sleep is harmful to humans. On the contrary, Islam recognizes the crucial role of sleep, as reflected in Quranic terminology. The Quran describes sleep as “subat” (سبات), which literally means to relieve, separate, or detach. Connotatively, it means ‘rest.’ Additionally, in Surah Az-Zumar, Ayah 42, Allah uses the verb “Tawafa” (توفى) in reference to sleep. While this term literally means balance, evenness, and conclusion, it connotes ‘causing to die.’ The literal and connotative meanings underscore that sleep helps maintain the body’s equilibrium.

These benefits of sleep make it a fitting comparison to the benefits of salat (الصلاة). Indeed, sleep and salat are mentioned together in the morning Azan (the call to prayer), where it is stated that ‘salat is better than sleep.’ This indicates that while both are essential for human well-being, they function differently. Here is how they compare and contrast:

First, both sleep and salat offer opportunities for rest and renewal. In sleep, however, the human nafs is released from the body, literally, causing the cessation of all voluntary activities. In contrast, in salat the willful nafs is restrained to engage in specific prescribed actions while abstaining from all other daily activities

Second, both sleep and salat impact the memory. However, sleep induces a state of unawareness, whereas salat enhances the believer’s consciousness and awareness. It is essential to recite some parts of the Quran from memory during salat, as salat becomes invalid without this condition. Third, both sleep and salat affect the human will. Sleep occurs automatically and involuntarily, whereas salat requires deliberate intention and effort

Furthermore, while both sleep and salat are necessary for human well-being, believers are encouraged to replace much of their usual nighttime sleep with salat. This is because salat provides spiritual benefits that sleep alone cannot offer, particularly in transforming the traits of the willful nafs. Finally, while sleep connects one to the realm of the dead, salat establishes a connection with the Ever-Living God.

Salat for Invoking Allah’s Remembrance of Oneslef

Salat not only evokes the human memory but also invokes Allah’s remembrance of oneself. This quality of salat has earned it the description of Zikrul Allah (ذكر الله). According to Hadith, Allah turns His Majestic Face towards the believer during salat, emphasizing the closeness one can attain to Allah.

To grasp fully how close one can get to Allah during salat, we examine its origin. Unlike other Islamic rituals, salat was ordained in the invisible realm through direct communication from Allah during the journey of Israa and Miraj (الاسراء والمعراج). This journey began when Prophet Muhammad was transported by angels from Makkah to the Al-Aqsa Mosque in Palestine, and then ascended to the invisible realm, where he had the privilege of meeting Allah directly. As a reminder of this Divine encounter, Muslims recite At-tahayat (التحيات) in every salat, which is the greeting exchanged between the Prophet and Allah during that meeting.

During this divine meeting, Prophet Muhammed initially received the ordination of 50 daily salat, which was later reduced to just five upon the recommendation of Prophet Moses, whom he encountered during the journey. Prophet Muhammed also met with all the other prophets and messengers sent throughout human history. They all joined Prophet Muhammed in performing Salat, with him leading the prayer, symbolizing a unifying religious act ordained for all people in every Divine Message sent by Allah to mankind.

Salat is Self-gratification not Self-denial

Salat’s effects also extend to one’s perspective on material gains and permissible pleasures. As life becomes invigorated by the spirit, individuals grow less dependent on material possessions and can easily do without many material pleasures. This isn’t about self-denial but rather about feeling satisfied and fulfilled through spiritual means or inside-out satisfaction. In Islam, this state of being is known as Zuhd (زهد)

Unfortunately, some mistakenly equate Zuhd with asceticism or associate it with Sufism. However, Sufism emerged centuries after the Prophet’s death and has no direct connection to Islam. Zuhd, on the other hand, involves no struggle with the self, no craving for material possessions, and importantly, it doesn’t suppress human feelings toward material pleasures but rather enhances them. Thus, Zuhd isn’t about self-annihilation as some claim, but rather it represents the highest form of self-preservation. The less one depends on the material, the less pain and suffering one will experience.

A vivid example of true Zuhd can be found in the life of Prophet Muhammad (ﷺ). Despite being able to live a materialistic life, the prophet mainly relied on salat and particularly the night salat as his primary source of energy. He ate sparingly, possessed few material belongings, and led a simple lifestyle. Aisha, his youngest wife, mentioned that in their household, they only lit a fire for cooking once every two months, relying mainly on water and dates for sustenance.

Even in matters of intimacy, the Prophet didn’t indulge excessively. Although physically capable -the Hadith reports that the prophet Muhammed had the physical strength and sexual stamina of 40 men- he chose spiritual fulfillment over physical desires. Aisha recounted that when it was her turn to be with the Prophet, he would often excuse himself from the marital bed to engage in worship, demonstrating his prioritization of spiritual matters over physical ones.

The Prophet also had very few material possessions, despite being allocated a generous allowance as the leader of the believers. Therefore, the Prophet could have lived a very affluent life if he had chosen to. However, he willingly chose to distribute his wealth to those in dire need. It’s reported that he never kept money or possessions in his house that he had no use for on that day.

Despite his minimal dependence on material possessions, the Prophet was deeply involved in worldly affairs as the leader of the Islamic state. He diligently fulfilled his duties, walking in the markets to assess people’s livelihoods, offering guidance and assisting widows, orphans, and the needy. He managed his household, mended his clothes, repaired his shoes, and milked his own animals. Despite his numerous responsibilities, his reliance on the spirit rather than material possessions allowed him to excel in all areas of life. The prophet literally lived off salat and the Quran.

The Azan (الأذان)

And finally, discussing salat would be incomplete without elaborating on the Azan. One of the key verbs used in the Azan is “Hayya” (حَيَّ), often translated as “hasten to.” However, this translation does not fully capture the word’s root meaning, which conveys “to live” or “life.” Given this root meaning, my interpretation of “Hayya” in the context of the Azan would be more nuanced. It could be translated as “come zealously and without delay to true life, salat,” or “those truly alive come eagerly and promptly to salat,” or even “true life is attained by fervently attending salat without delay.” Another possible translation might be “you haven’t truly lived if you don’t attend salat eagerly and on time,” or “embrace salat eagerly and punctually to experience true life!” These translations better capture the essence of how salat makes one feel—truly alive.

                                                NOTES

[1] Zachary Snitzer, 2014.The Effects of Painkillers on the Brain and Body.

[2] Hadith of the prophet.

[3] Refer to the reflections of the prominent Islamic scholar Ash-sharawi on the creation of Adam and Hawwa. تفسير قصة خلق حواء فى القرآن الكريم – للشيخ الشعراوي البقرة Ayah 22 from minute 5 onwards.

[4] The word “Prayer” in Aramaic is Slotha, from the root SLA, the same as the root of Salat. Kirk Kimball, 2002. Behold the Man: The Real Life of the Historical Jesus. p.157.

[5] Online Arabic dictionary: see the verb صلا